The Way to Perform Voluntary Prayers at Night-IV

Striving against oneself to perform voluntary prayers at night: This is one of the best means of helping oneself to perform voluntary prayers at night, because human nature is inclined towards wrongdoing, so the one who follows his own inclinations will be led to doom and destruction. Allaah The Almighty has commanded us to strive against our own selves. Allaah The Almighty Says (what means):

{And strive for Allaah with the striving due to Him.}[Quran 22:78]

{And those who strive for Us - We will surely guide them to Our ways. And indeed, Allaah is with the doers of good.} [Quran 29:69] 

{They arise from [their] beds; they supplicate their Lord in fear and aspiration.} [Quran 32:16]

It was narrated on the authority of Fadhaalah ibn ‘Ubayd  may  Allaah  be  pleased  with  him that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “The (true) Mujaahid is the one who strives against his own self for the sake of Allaah.” [At-Tirmithi and Ibn Hibbaan] It was narrated on the authority of ‘Uqbah ibn ‘Aamir  may  Allaah  be  pleased  with  him that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “When a man from my Ummah gets up to pray at night, striving against his own self to get up and purify himself, there are knots on him. When he washes his hands in ablution, one knot is undone. When he washes his face, another knot is undone. When he wipes his head another knot is undone. When he washes his feet, another knot is undone. Then Allaah Says to those who are behind the Veil, ‘Look at this slave of Mine, he is striving against his own self and asking Me. Whatever My slave asks of Me shall be his.’” [Ahmad and Ibn Hibbaan]

Muhammad ibn Al-Munkadir said, “I struggled against my own self for forty years until it became right.” Thaabit Al-Bunaani said, “I struggled for twenty years to make myself perform voluntary prayers at night, after which I enjoyed it (performing voluntary prayers at night) for another twenty years.” ‘Umar ibn ‘Abdul-‘Azeez said, “The best of deeds are those which we force ourselves to do.” ‘Abdullaah ibn Al-Mubaarak said, “The souls of righteous people in the past used to push them to do good deeds, but our souls do not do what we want them to do except by force, so we have to force them.” Qataadah said, “O son of Aadam, if you do not want to do any good except when you have the energy for it, then your nature is more inclined towards boredom and laziness. The true believer is the one who pushes himself."

Avoiding sins and misdeeds: If the Muslim wants to be one of those who earn the honor of speaking to Allaah The Almighty in private in the depths of the night, let him beware of sin, for the one who is contaminated with the stain of sin will not be helped to perform voluntary prayers at night. A man said to Ibraaheem ibn Ad-ham, “I cannot perform voluntary prayers at night, so tell me the cure for this.” He said, “Do not commit sins during the day, and He will help you to stand before Him at night, for your standing before Him at night is one of the greatest honors, and the sinner does not deserve that honor."

A man said to Al-Hasan Al-Basri, “O Abu Sa’eed, I sleep in good health, and I love to perform voluntary prayers at night, and I prepare water with which to purify myself, so why can I not get up?” Al-Hasan said, “Your sins are restricting you.” He also said, “The slave who commits a sin will be denied the opportunity to perform voluntary prayers at night and to fast during the day." Al-Fudhayl ibn ‘Iyaadh said, “If you cannot perform voluntary prayers at night, or fast during the day, know that you are indeed deprived and restricted, chained by your sins."

Taking oneself to account and rebuking one's self for not performing voluntary prayers at night: Checking oneself is one of the signs of the righteous and truthful. Allaah The Almighty Says (what means): {O you who have believed, fear Allaah. And let every soul look to what it has put forth for tomorrow - and fear Allaah. Indeed, Allaah Is Acquainted with what you do.} [Quran 59:18]

Imaam Ibn Al-Qayyim  may  Allaah  have  mercy  upon  him said, “If the slave is responsible and accountable for everything, even his hearing, sight and innermost thoughts, as Allaah The Almighty Says (what means): {Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.}[Quran 17:36], then he should call himself to account before he is brought to account."

Performing voluntary prayers at night is an act of worship that connects the heart to Allaah The Almighty and enables it to overcome the temptations of life and to strive against one’s own self, at a time when voices are stilled, eyes are closed in sleep, and sleepers are tossing and turning in their beds. Therefore performing voluntary prayers at night is one of the measures of sincere determination and one of the qualities of those who have great ambitions. Allaah The Almighty has praised them and distinguished them from others in the Quran. Allaah The Almighty Says (what means): {Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the Mercy of his Lord, [like one who does not]? Say, "Are those who know equal to those who do not know?" Only they will remember [who are] people of understanding.} [Quran 39:9]

Performing voluntary prayers at night is a confirmed Sunnah (Prophetic tradition) which the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), urged us to do when he said: “You should perform voluntary prayers at night, for it is the practice of the righteous people who came before you, and it will bring you closer to your Lord, expiate for bad deeds, prevent sins, and expel disease from the body.” [At-Tirmithi and Ahmad] The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “The best of prayers after the prescribed prayers is performing voluntary prayers at night.”

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), always had the habit of performing voluntary prayers at night, and he never gave it up, whether he was traveling or staying at home. Even though he, among all the sons of Aadam, would be the one to have all his past and future sins forgiven, he performed voluntary prayers at night until his feet became swollen, and when he was asked about that, he said: “Should I not be a grateful slave?” [Al-Bukhaari and Muslim]

This is how the noble righteous predecessors were  may  Allaah  have  mercy  upon  them. Abu Ad-Dardaa’  may  Allaah  be  pleased  with  him said, “Pray two Rak’ahs in the darkness of the night for the darkness of the grave.” Ahmad ibn Harb said, “I am astonished at people who know that the delights of Paradise lie above them and the horrors of Hell lie beneath them. How can they sleep in between them?" When ‘Umar ibn Tharr saw that night had come, he used to say, “The night has come, and the night has dignity, and Allaah is Most Deserving of reverence."

For this reason, Al-Fudhayl ibn ‘Iyaadh said, “I met some people who feel ashamed before Allaah to sleep for too long in the depths of the night. Such a person may be resting on his side, and when he moves, he says to himself, ‘This is not your right. Get up and take your share of the Hereafter.’" Al-Hasan said, “We do not know of any deed more difficult than the struggle to stay up at night or to spend money.” It was said to him, “Why do the people performing voluntary prayers at night have the most beautiful faces?” He said, “Because they spend time alone with The Most Merciful, so He adorns them with some of His light."

The women of the righteous predecessors also used to strive to perform voluntary prayers at night with energy and determination. Where are the women of our own age when it comes to such great deeds?

‘Urwah ibn Az-Zubayr said, “I came to ‘Aa’ishah  may  Allaah  be  pleased  with  her one day to greet her, and I found her praying and reciting the verse in which Allaah The Almighty Says (what means): {So Allaah conferred favor upon us and protected us from the punishment of the scorching Fire.} [Quran 52:27] repeating it and weeping. I waited for her, but I got bored of waiting, so I went to the market for some things I needed, then I came back to ‘Aa’ishah  may  Allaah  be  pleased  with  her and she was still praying and reciting the same verse and weeping."

It was narrated on the authority of Anas ibn Maalik  may  Allaah  be  pleased  with  him that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “Jibreel said to me, ‘Take Hafsah back (in marriage) to you, for she fasts a lot and prays a lot at night.’”[Al-Haakim] Mu’aathah Al-‘Adawiyyah, one of the righteous female Taabi‘oon, (followers of the Companions) spent her wedding night, along with her husband Silah ibn Ashyam, praying until Fajr. When her husband and son were killed in the land of Jihaad, she used to spend the whole night in prayer, worshipping and beseeching Allaah, and she would sleep during the day. If she felt sleepy whilst she was praying at night, she would tell herself, “O soul, there is plenty of sleep ahead of you."

When Habeebah Al-‘Adawiyyah prayed ‘Ishaa’, she would stand on the roof of her house, wearing her dress and Khimaar, then she would say, “O my God, the stars have come out, people have gone to sleep, and kings have closed their doors, but Your door is open. Every lover is alone with his lover, but here I am standing before You.” Then she would start to pray and talk to her Lord until the early dawn. When the early dawn came, she would say, “O Allaah, this night is ending, the day is coming, and I wish I knew whether You have accepted this night (of worship) from me, so that I could congratulate myself, or if it has been rejected, so that I might console myself."

‘Amrah, the wife of Habeeb Al-‘Ajami, performed voluntary prayers one night whilst her husband was asleep. When the early dawn came, and her husband was still asleep, she woke him up and said to him, “Get up, my master, for the night has gone, the day has come and ahead of you lies a long road with little provision, and a small group of righteous people who have gone before us, and we are still here."

We ask Allaah The Almighty to help us to remember Him, to thank Him and to worship Him properly.

Zakaatul-Fitr and other acts of worship

Zakaatul-Fitr is one of the things that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) mandated upon all Muslims. Ibn ‘Umar  may  Allaah  be  pleased  with  him said: “The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) made Zakaatul-Fitr, one Saa’ (almost 3kg) of dates or one Saa’ of barley, obligatory on the Muslims, slave and free, male and female, young and old. He ordered that it should be given before people go out to the ‘Eid Prayer” [Al-Bukhaari]

Abu Sa’eed Al-Khudri  may  Allaah  be  pleased  with  him: “During the lifetime of the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) we used to pay one Saa' of dried dates or of barley, or of cheese, or of raisins.” [Al-Bukhaari]

Ibn ‘Abbaas  may  Allaah  be  pleased  with  him explained the wisdom behind paying Zakaatul-Fitr when he said: “The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) made Zakaatul-Fitr obligatory as a means of purifying the fasting person from idle talk and foul language, and to feed the poor. Whoever pays it before the prayer, it is an accepted Zakaah, and whoever pays it after the prayer, it is just a kind of charity” [Abu Daawood]

Other acts of worship during Ramadan: 

During Ramadan, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) would continue performing the same acts of worship he used to perform before its arrival, and would actually increase, like in the case of the optional night prayers. The following are more acts of worship he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) used to perform:

The recitation of Qur’aan and spending in charity: The evidence for this is the narration of Ibn ‘Abbaas  may  Allaah  be  pleased  with  him in which he stated: “The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Jibreel met him. Jibreel used to meet him every night of Ramadan to teach him the Qur'aan, and when he met him, he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) would be more generous than the strong uncontrollable wind (i.e. in readiness and haste to do charitable deeds)” [Al-Bukhaari & Muslim]. This narration proves that he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) used to reach the highest level of generosity during Ramadan. He  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) did not only offer charity in the form of money, but rather he offered his time, knowledge, conveyed all that would benefit the people and guided them to the correct path, strove to help people fulfill their needs and sacrificed himself for the sake of spreading the religion of Allaah and making it supreme.

Ibn Al-Muneer  may  Allaah  have  mercy  upon  him said: “Ibn ‘Abbaas  may  Allaah  be  pleased  with  him resembled the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) with the uncontrollable wind, because this type of wind is the one that Allaah sends with rain and it spreads the rain on all the lands, fertile and non fertile and benefits it all. Likewise, the benefit of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) overwhelmed all people” 

Abu Hurayrah  may  Allaah  be  pleased  with  him reported: “The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) used to review the Qur’aan with Jibreel once every year during the month of Ramadan, but on the year he died, he reviewed it twice. He  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) used to perform I’tikaaf every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in I’tikaaf for twenty days”. [Al-Bukhaari]

Jihaad: The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) went out during the month of Ramadan to fight Jihaad on more than one occasion when the need arose, like in the case of the battle of Badr and the Conquest of Makkah. 

When reflecting on the practice of the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) in worshipping one notices the following: 

·        His continual performance of virtuous deeds.

·        Increasing his worship during the month of Ramadan over the rest of the months of the year.

·        The feelings of mercy he harbored towards his nation, as he was always keen to guide and instruct them to that which benefits them the most.

·        His practical implementation of the commands of Allaah.

·        Not neglecting his duties due to fasting, were he used to pray all night and wake his family to pray. Moreover, he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) fought two major battles during this month as we mentioned.

We ask Allaah to enable us all to follow into his footsteps and exert our utmost during this blessed month.

Zakaatul-Fitr and the 'Eed

Zakaatul-Fitr is an obligatory charity on every Muslim at the end of the month of Ramadan. Ibn 'Umar  may  Allaah  be  pleased  with  him said: "The Prophet, sallaallahu alayhi wa sallam, enjoined the payment of one Sa'a (a volume measure corresponding approximately to the volume of 5 lb) of dates or one Sa'a of barley as Zakaat al-Fitr on every Muslim, young and old, male and female, free and slave." [Al-Bukhaari and Muslim]

The purpose of Zakat al-Fitr is to purify the one who has fasted from any type of indecent act or speech he might have committed while fasting. It also helps the poor and the needy. Ibn 'Abbaas  may  Allaah  be  pleased  with  him said: "The Messanger of Allah, sallaallahu alayhi wa sallam, enjoined Zakaat al-Fitr on the one who fasts to shield him from any indecent act or speech and for the purpose of providing food for the needy." [Abu Daawood and Ibn Maajah]

The Amount of Zakaatul-Fitr

As the first hadeeth indicated, the amount of Zakaatul-Fitr is one Sa'a. Sa'a is a volume measure corresponding approximately to the volume of 5 lb of good wheat. The material of the Zakaat can be either dates, barley, wheat, rice, corn or similar items considered as basic foods. Abu Sa'eed, may Allaah be pleasdd with him, said: "We used to give for Zakaatul-Fitr on behalf of every child, aged person, free man or slave during the lifetime of the Messanger of Allaah, sallaallahu alayhi wa sallam, one Sa'a of food, or one Sa'a of dried yogurt, or one Sa'a of barley, or one Sa'a of dates, or one Sa'a of raisins." [Al-Bukhaari and Muslim]

The Time for Zakaatul-Fitr

Zakaatul-Fitr has to be paid by the end of Ramadan. There are two times to pay Zakaatul-Fitr. Either one or two days before 'Eed as 'Umar  may  Allaah  be  pleased  with  him used to do, or the day of 'Eed before the 'Eed prayer. Ibn 'Umar  may  Allaah  be  pleased  with  him reported that the Prophet, sallaallahu alayhi wa sallam, ordered them to pay Zakaatul-Fitr before they go out to perform the 'Eed prayer. If Zakaatul-Fitr is paid after the 'Eed prayer, it will only be considered as regular charity. The Prophet, sallaallahu alayhi wa sallam, said: "If one pays Zakat al-Fitr before the Salat, it is considered an accepted Zakat, if he pays it after the Salat, it is considered an ordinary charity." [Abu Daawood]

Zakaatul-Fitr is to be given to the same eight categories or people as in the other types of Zakat. Some scholars say that the poor and the needy are the most deserving ones since the Prophet, sallaallahu alayhi wa sallam, said that it had "...the purpose of providing food for the needy."

'Eed al-Fitr

Playing, recreation, and eating on the day of 'Eed:

These are permissible as log as they stay within the acceptable bounds of Islam. Anas  may  Allaah  be  pleased  with  him said: When the Prophet, sallaallahu alayhi wa sallam, came to Al-Madeenah, they had two days for amusement. The Prophet, sallaallahu alayhi wa sallam, has exchanged these days for two better days: the day of breaking the fast and the day of sacrifice. [An-Nasaa'i and Ibn Hibbaan]

Taking women and children to the prayer area:

The Prophet sallaallahu alayhi wa sallam, used to take his wives and daughters to the two 'Eeds. Umm Atiyah, may Allaah be pleasd with her, said: "We were ordered to go out with the single and menstruating women to the two 'Eeds in order to witness the good and the supplications of the Muslims. The menstruating women though would stay away from the prayer area." [Al-Bukhaari and Muslim]

Going to the prayer area:

The Prophet, sallaallahu alayhi wa sallam, used to go to the prayer area on foot. Jaaber narrated: "On the days of 'Eed, the Prophet, sallaallahu alayhi wa sallam, would go to the prayer area by one route and come back by another route." [Al-Bukhaari]

Eating before going to the prayer area:

Since 'Eed al-Fitr is the day on which Muslims break their Ramadan fast, it is preferable to eat before going to the 'Eed prayer. It is a Sunnah of the Prophet, sallaallahu alayhi wa sallam, to eat an odd number of dates before going to pray Salaat al-'Eed. Anas  may  Allaah  be  pleased  with  him reported: "The Prophet, sallaallahu alayhi wa sallam, would not go out on the day of 'Eed al-Fitr without eating an odd number of dates." [Al-Bukhaari]

Preparation for 'Eed prayer:

It is preferred to make Ghusl (take a bath), wear one's best clothes and, for men, to put perfume before going to Salaat al-'Eed. Ibn Al-Qayyim  may  Allaah  have  mercy  upon  him said: "The Prophet, sallaallahu alayhi wa sallam, used to wear his best clothes for the 'Eed prayers and he had clothes that he reserved for the two 'Eeds and Jumu'ah."

Making Takbeer:

Takbeer starts from the night of 'Eed's eve until the Imaam comes out to start the prayer. Allaah Says (which means): "Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah (i.e., say Takbeer) for that [to] which He has guided you; and perhaps you will be grateful." [Quran; 2: 185]  The form of takbeer is related by 'Umar and Ibn Mas'ood: "Allahu Akbar, Allahu Akbar, La illaha illallaah. Allahu Akbar. Allahu Akbar wa lillaahil-hamd."

Congratulating each other:

It has been narrated that when the Prophet's companions  may  Allaah  be  pleased  with  them met each other on the 'Eed day, they would say to each other: "May Allah accept from us and from you." [Ahmad]

Sadaqat Al-Fitr

Sadaqat Al-Fitr (or Zakaat Al-Fitr) is prescribed by the Sharee‘ah based on the general indication of the texts of the Quran and the Sunnah, as well as by scholarly consensus. Allaah The Almighty Says (what means): {He has certainly succeeded who purifies himself. And mentions the Name of his Lord and prays.} [Quran 87:14-15]

The Commander of the Believers, ‘Umar ibn ‘Abdul-Azeez  may  Allaah  have  mercy  upon  him would command the Muslims to give Sadaqat Al-Fitr and recite the abovementioned verse. As for the Sunnah, Ibn ‘Umar  may  Allaah  be  pleased  with  him said, "The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) ordained Zakaat Al-Fitr to be given as one Saa‘ (handful) of dates or barley for every slave and free Muslim, male or female, young or old. He ordered it to be given out before the Muslims go to the ‘Eed Prayer." [Al-Bukhaari and Muslim]

The scholars have unanimously agreed on the obligation of Zakaat Al-Fitr, which has two stipulations:

1-        Its amount (one Saa’) should be over and above one’s own need and the need of his dependants for the day and night of ‘Eed.

2-        It should be given upon (and not before) the arrival of its due time, which is sunset of the last day of Ramadan.

Zakaat Al-Fitr is an individual obligation upon every Muslim who can afford it. It was ordained, along with fasting, in the second year after Hijrah (prophetic emigration). The recipients of Sadaqat Al-Fitr are the same recipients of general Zakaah, based on what Allaah The Almighty Says (which means): {Zakaah expenditures are only for the poor and for the needy…} [Quran 9:60]

The amount to be given of Sadaqat Al-Fitr is a single Saa‘ for each Muslim, but it can be less than one Saa‘ if the Muslim does not find any more than that. Sadaqat Al-Fitr is obligatory upon every Muslim individually, and the Muslim is not obligated to give it on behalf of others according to the preponderant opinion of scholars. However, one can give it on behalf of those under his care with their consent. An exception to this ruling is the slave, for whom Sadaqat Al-Fitr is, of course, an obligation, but in his case it is alright for his master to pay on his behalf. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "There is no charity to be paid on the slave (i.e. for owning him) except Sadaqat Al-Fitr." [Muslim]

It is recommended that the Muslim gives Sadaqat Al-Fitr on behalf of the fetus if it becomes four months old as ‘Uthmaan  may  Allaah  be  pleased  with  him did so, and he was one of the four Rightly-Guided Caliphs regarding whom we are ordered to follow their practices.

It is permissible to give Zakaat Al-Fitr early but only by a maximum of two days before ‘Eed as this was authentically reported from Ibn ‘Umar  may  Allaah  be  pleased  with  him: In a Hadeeth, it was said, "Ibn ‘Umar gave Sadaqat Al-Fitr for those who would accept it, and they used to receive it one or two days before ‘Eed Al-Fitr." [Al-Bukhaari] However, it is preferable to give it before the ‘Eed Prayer due to the Hadeeth which was narrated on the authority of Ibn ‘Umar  may  Allaah  be  pleased  with  him where it was mentioned that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), ordered Sadaqat Al-Fitr to be distributed before Muslims go out for the ‘Eed Prayer. It is not permissible to delay it until after the ‘Eed Prayer, and if it is, it would not be valid. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "Whoever introduces something to our affairs (i.e. religion) which does not belong to it, it will be rejected."

Therefore, the time for giving Zakaat Al-Fitr can be one of three:

1-    Permissible: which is two days before ‘Eed Al-Fitr

2-    Recommended: which is the morning of the day of ‘Eed before the Prayer

3-    Prohibited: which is after the ‘Eed Prayer, when it would not be valid

It is permissible for the Muslim to authorize someone to give it on his behalf. Also, there is no sin on him who delays giving it for a valid reason and therefore gives it late. Sadaqat Al-Fitr can be given out of the common staple-food of the country, and according to the majority of scholars it is not permissible to give the monetary value of the Sadaqat Al-Fitr. The Muslim may give one person many Saa‘s or one Saa‘ for many people.

Finally, it is preferable for the Muslim to give it personally so that he would be sure of delivering it to its due recipients on time.

The concern of deed’s acceptance

Needless to say, we owe our ability to perform righteous deeds to the Favor of Allaah, The Most Exalted. Had Allaah left us alone to depend on ourselves, we would have been inevitably doomed, because Satan is always attacking us hoping to misguide us. Allaah Says (what means):

“(Satan) said (to Allaah Almighty), do You see this one (Aadam) whom You honored above me, If You delay me until the day of Resurrection, I will surely destroy his descendants, except for a few.” [Quran 17: 62]

“(Satan) said, because You have put me in error, I will surely sit in wait for them, on your straight path. Then I will come to them from before them, and from behind them, and on their right and on their left and You will not find most of them grateful.” [Quran 7: 16-17] 

But Allaah protected His sincere slaves, as He Says (what means): “Indeed, My slaves- no authority will you have over them…” [Quran 15: 42]

Allaah is The One Who facilitated the means to do good and helped us utilize them. He Says (what means): “As for he who gives (in charity) and fears Allaah, and believes in the best (reward), We will ease him toward Virtue. But as for he who withholds and considers himself free of need, and denies the best (reward), We will ease him toward Misery.” [Quran 92: 5-10]

If one utilizes all means of good, seeking the help from Allaah, trusting Him and knowing that there is no refuge except in Him, only then can he hope for good to result.

We must beware of committing things which might result in wasting our deeds, like showing off, arrogance and pride. We have to always remember that if it was not for the help of Allaah, we would never have acted nor been guided to the Straight Path. Allaah Says (what means): “And if it was not for the favor of Allaah upon you and His mercy, you would have followed Satan except for a few.” [Quran 4: 83].

The more a believer is sincere in deeds, the better and more righteous they are. A believer is never arrogant, and he fears that something might occur to put his deed to waste and make it useless. Allaah Says (what means):“O you who have believed, obey Allaah and obey the Messenger and do not invalidate your deeds.” [Quran 47: 33]He, The Most Exalted, also Says (what means):“And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community. Allaah only tries you thereby. And He will surely make clear to you on the Day of Resurrection that over which you used to differ.”[Quran 16: 92]

A believer’s concern is to protect his deeds just as our Salaf (righteous predecessors)  may  Allaah  have  mercy  upon  them used to be, they were more concerned whether their deeds were accepted or not than the deed itself. Some of them said: “Be more concerned about the deed’s acceptance than performing the deed itself’.

Allaah Says (what means):“Indeed, they who are apprehensive from fear of their Lord. And they who believe in the signs of their Lord. And they who do not associate anything with their Lord. And they who give what they give while their hearts are fearful because they will be returning to their Lord.” [Quran 23: 57-60].

They (the Salaf)  may  Allaah  have  mercy  upon  them performed the righteous deeds and feared that it might not be accepted from them, which reflects strength in their faith and their knowledge regarding their Lord. They feared they would fall into hypocrisy. One of them said: “Only a believer would fear hypocrisy on himself, and only a hypocrite feels secured”.

As we are approaching the end of Ramadan, we have to be so be grateful that Allaah, The Most Exalted, made us live long enough to reach it, enabled us to fast it, pray the night prayers and recite the Quran during it. We also need to be grateful that we went through Ramadan with good health, peace and security. We have to ask our Lord that we end Ramadan in a good situation, and that He accept our deeds, because this is the objective and this is what we hope for.

The_Message# - فلم الرسالة ١٩٧٧ - قصة سيدنا محمد - بالترجمة العربية - نس...

Rulings of Zakaatul-Fitr -II

When is the Payment Due

Imaams Ash-Shaafi'ee and Ahmad  may  Allaah  have  mercy  upon  them state that the Zakaatul-Fitr payment becomes obligatory after sunset on 'Eed's eve, or the last day of fasting, because this is the end of Ramadan. Abu Haneefah  may  Allaah  have  mercy  upon  him (and also Ash-Shaafi'ee in an earlier opinion of his) held that the sum of Zakaatul-Fitr becomes obligatory at the dawn of 'Eed day because it is reported that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) commanded his Companions  may  Allaah  be  pleased  with  them to pay Zakaatul-Fitr before going out to perform the prayer of 'Eed [Al-Bukhaari and Muslim]. (Therefore, if one has a newborn before the dawn of 'Eed, or one dies after the sunset of the final day of fasting, his or her Zakaatul-Fitr must be paid, according to Abu Haneefah  may  Allaah  have  mercy  upon  him).

Also, according to Abu Haneefah  may  Allaah  have  mercy  upon  him it is possible to pay Zakaatul-Fitr in Ramadan in advance of Zakaatul-Fitr, or even just prior to the commencement of Ramadan. Ash-Shaafi'ee  may  Allaah  have  mercy  upon  him however, holds that Zakaatul-Fitr can be given on the first day of fasting Ramadan. Imaams Maalik and Ahmad  may  Allaah  have  mercy  upon  them state that its payment becomes obligatory after the sunset of the last day of Ramadan, but can be paid one or two days earlier.

Where Should Zakaatul-Fitr Be Paid?

In general, the best place for the collection and distribution of one's Zakaah and charity—and this includes Zakaatul-Fitr—is one's locality or community, be it in one's city, state, or country. This is strongly implied in the statement of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) in sending the famed Companion Mu'aath Ibn Jabal  may  Allaah  be  pleased  with  him to teach the people of Yemen. He said to him, "Inform them that Allaah has made the paying of Zakaah obligatory on them. Take it from their rich and give it to their poor."

There are provisions for transferring Zakaah resources to other communities among Muslims; however, special guidelines for doing so have been established by Muslim scholars in accordance with Islamic legislation, to which the institutions responsible for the collection and distribution of Zakaah among Muslims are to adhere.

Zakaatul-Fitr A Favorable Sign for Our Community

The reemergence of Muslim concern for the paying and collection of all Zakaah resources and charities—especially Zakaatul-Fitr —is an auspicious sign, indeed, for the Muslim community. Zakaah has increasingly taken a central place in contemporary Muslim discourse, as its dynamic (almost miraculous) possibilities are again being realized by Muslims. At least seven conferences on this topic have taken place in Kuwait (and others in Pakistan, Jordan, Saudi Arabia, and Egypt) in recent decades. Their focuses have been diverse. A good summary of their scholarly recommendations concerning Zakaatul-Fitr, however, is represented in the Sixth International Conference on Contemporary Zakaah Issues held in Kuwait in 1997. They are summed up herein to augment this look at one of the most blessed and pleasing expressions of our worship, to which Allaah alone has guided us. And all goodness and truth is from Him alone.

Summary of the Recommendations of the Sixth International Conference on Contemporary Zakaah Issues(Kuwait, 1997)

1. Zakaatul-Fitr is obligatory upon every Muslim who has the food or provision to sustain himself, and those whom he is obligated to support, on the eve and the day of 'Eed, provided that this exceeds his basic needs.

2. A man is obliged to pay Zakaatul-Fitr for his wife and minor children who have no money of their own. In the case of one who has independent children, one is not obliged for their payment.

3. What is obligatory is the giving of a Saa' (four handfuls) of dates, barley, raisins, or other such grain, equal to approximately 2.25 kilograms of wheat. Originally, the giving of Zakaatul-Fitr was limited to the kinds of food that had been stated in the relevant statement of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). However, jurists have established (through proper methods) that it may be given out of other commonly consumed foods, such as rice, meat, milk and so forth, but should be valued in accordance with the items specified by the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). Moreover, it is permissible to give Zakaatul-Fitr in currency by paying the equivalent value of what is obligated. Those Muslim Institutions entrusted with its collection and distribution are required to assess the value of the originally specified items in their areas, and to disseminate that information in their communities, accordingly.

4. Zakaatul-Fitr must be given before the prayer of 'Eed. It is forbidden to delay it until after the 'Eed day. If one, for any reason, is prevented from giving it at that particular time, one must pay it after that time passes. If there is a need, Zakaatul-Fitr may be given at any time from the beginning of the month of Ramadan that is, its first day—until the end of the specified time [of 'Eed day].

5. It is permissible for one to delegate another to give Zakaatul-Fitr on one's behalf.

6. It is permissible for the institutions that collect Zakaatul-Fitr to exchange it from goods to currency, and vice versa, based on the general interest of the community.

7. It is permissible, in special cases, to transfer Zakaatul-Fitr collections from the people or locality in which it was collected to nearby communities in more need. And it is equally permissible to spend Zakaatul-Fitr in another community, if the giving community has no one in need of it.

8. One must have a clear intention before giving one's Zakaatul-Fitr. If one delegates, or gives permission, to another to give Zakaatul-Fitr on his behalf, it is considered an explicit intention.

9. If the community decides, after due process of consultation among its leadership and scholars, to delay the spending of what it has collected from Zakaatul-Fitr payments until after the day of 'Eed, then this may be done, provided that it serves a clear benefit for the community.

10. The Zakaatul-Fitr payment should be dedicated to the poor and the needy. In some cases, however, it can be given to eligible recipients of Zakaat of wealth; namely those stated by Allaah in the following verse (which means): "for the poor and the needy, and for those who work [to administer it], and for those whose hearts are to be reconciled, and for freeing captives (or slaves), and for those in debt, and for the cause of Allaah, and for the wayfarer…" [Quran 9:60] 

Rulings of Zakaatul-Fitr -I

The scope of worship in Islam is universal, in the literal sense. For the Quran tells us that each and every constituent of creation near or far, seen or unseen, animate or inanimate­­­­ - worships The True and Only God. “Indeed, every being in the heavens and the earth but comes to the All-Merciful as a worshipper.”  [Quran; 19: 93] It is only human beings, then, that are called upon to voluntarily join in the wonderful symphony of worshipful creation.

Islam's five pillars are the cornerstones upon which we build such an outstanding and worshipful life. But no such establishment of a dignified life of faith on earth, either personally or socially, can take place without one essential pillar that represents the intersection of our professed convictions and our practical lives. Zakaah is that pillar, for it is the primary instrument that Allaah has placed at our disposal to spiritually and socially uplift every Muslim and the entirety of our community and thereby to assert a benevolent hand for the commonweal of humanity. Among Zakaah's most blessed manifestations - and certainly its most widespread - is the obligatory annual giving of the Zakaatul-Fitr charity, before the solemnizing of Ramadan by 'Eed prayer.

The Overarching Meaning of Zakaah

The Arabic word 'Zakaah' means 'purity,' 'cleansing,' 'wholesomeness,' and 'integrity' (in both their physical and moral senses). It means, also, 'growth' or 'increase.' Understanding these linguistic meanings helps our proper appreciation of what Zakaah is as a financial, or fiduciary rite mandated by Allaah. For, indeed, each of these senses finds its native expression in Zakaah's correct function in our lives and in our local communities and societies. It is known also by the term Sadaqatul-Fitr, or the Sincere, or Righteous Charity of Fast Breaking, because it testifies to one's sincerity to Allaah and his or her righteousness in seeking to comply with Allaah's legislation, or Sanctioned Laws and legislations.

Zakaah's primary goal is not that of simple "charity." Allaah has instituted other mechanisms for this purpose. Rather, Zakaah is much farther seeing and reaching. Its objective is to secure the psycho-spiritual well-being of every single Muslim as an individual servant of Allaah, and to safeguard the socio-moral welfare of the entire Muslim nation.

The reason that the objectives of Zakaah are so profound and sweeping is that its principle is so universally sound and materially decisive. Zakaah is the incumbent giving of wealth, in all its material manifestations, from all those who have it (and this is its comprehensive aspect) to all those whose need gives them a right to a minimally dignifying sum from it—and this is its deeper significance. For it means that Allaah has chosen to invest the wealth of some of us, for lawful increase, with others among us as a trust that must be conveyed to its rightful beneficiaries, if our own holdings are to remain pure and our societies are to have integrity.

What is, indeed, so profound about this is that it underscores to humanity that all of its wealth, in fact, is disbursed to it on loan from Allaah, who, as the Creator, is the sole Owner of life and all that the living possess. Allaah has revealed this pillar of faith to every believing community in history. But He has expanded it into an inclusive, highly systematized institution enjoined upon all who would follow Islam.

The Sum of Zakaatul-Fitr

Originally, the stated amount of Zakaatul-Fitr was a Saa' of dates, or barley, or wheat. A Saa' was a "goblet," or drinking utensil, at the time of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). There have been periodic inquiries by Muslim scholars (like the well-known investigation by Abu Yoosuf, the great Hanafi scholar) to determine updated weight-and-measure equivalents to that of the of Saa' at the time of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). There is some minimal discrepancy, or difference, in determining this weight based upon the conversion of quantities of varying items (dates and wheat, for example) into a unified measure. Thus a Saa' is now estimated to be equal to anywhere from 2.176 to 2.25 kilograms, or just under 5 lbs.

There is, however, an opinion in the Hanafi school of jurisprudence with regard to determining the correct amount of Zakaatul-Fitr that specifies a half a Saa' of harvested wheat grain or its flour, but one full Saa' for items such as barley, dates, and raisins. However, this was based on the availability, or scarcity, of these items at the time this opinion emerged. Hence, the price of the staple items by which Zakaatul-Fitr is determined must be reconsidered in contemporary circumstances to the advantage of the Zakaat-Fitr recipients.

The classical Maaliki, Shaafi'ee and Hanbali positions on the type of Zakaatul-Fitr offering discusses payment only in terms of weights and measures of provisions, or foodstuffs. It is the Hanafi opinion, however, that holds sway in this matter, which states that Muslims may give the price of Zakaatul-Fitr, originally determined for grains and dates, in contemporary currency equivalents. They argue this position on the basis of a higher good or more practicable benefit, saying that money enables the needy person to buy what he or she deems to be most desirable or necessary on the day of 'Eed. They point out that a person may, for example, not be in need of a provision of corn, or the like, but rather in want of clothing, or meat, etc.

Who is liable for the Zakaatul-Fitr Payment

As we have noted previously, every Muslim is liable for the payment of Zakatu-Fitr, provided food exists for one, and one's dependents, for 'Eed eve and the following day. Knowing now what a Saa' is, in terms of its contemporary weight equivalents, we can be more exact in defining who is liable to make the Zakaatul-Fitr payment. Every Muslim, whether rich or poor, who possesses (or has stored on his behalf) grains, or similar foodstuffs - or the monetary means of achieving the like of this - sufficient for one's sustenance, and that of one's dependents for a full night and day, must give Zakaatul-Fitr.

This sum is due not per household, but per person. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Give Zakaatul-Fitr on behalf of [all your] dependents" [Al-Bayhaqi], for he indicated that Zakatul-Fitr would purify the wealth of the rich and be the cause of Allaah giving more to the poor than what they have given. Thus whoever meets the feeding requirements for his or her family must pay the Zakaatul-Fitr payment for each and every household member.

The Shaafi'ee and the Hanbali schools of jurisprudence state that a Muslim should give the Zakaatul-Fitr payment on behalf of him - or herself and on behalf of every single person under his or her care—including one's wife; children (even if they are older but still dependent, or ineligible to make the payment according to Zakaatul-Fitr requirements); parents (if they are poor or dependent); and any others who are established dependents of the household (such as foster children, orphans, and the like). 

Zakaat-ul-Fitr (post-Ramadan obligatory charity)

It was narrated on the authority of Ibn ‘Umar  may  Allaah  be  pleased  with  him that he said, "The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) enjoined the payment of one Saa‘ (double handful) of dates or one Saa‘ of barley as Zakaat-ul-Fitr for every Muslim, slave or a free person, male or female, young or old, and he ordered that it should be paid before people went out to offer the ‘Eed Prayer." [Al-Bukhaari and Muslim]

In another narration, Naafi‘  may  Allaah  have  mercy  upon  him added, "Ibn ‘Umar used to give Zakaat-ul-Fitr on behalf of every young and old person. He even used to give on behalf of my children. Ibn ‘Umar  may  Allaah  be  pleased  with  him would give Zakaat-ul-Fitr to those who had been officially appointed for its collection. People used to give Zakaat-ul-Fitr (even) a day or two days before the ‘Eed."[Al-Bukhaari]

It was narrated on the authority of Abu Sa‘eed Al-Khudri  may  Allaah  be  pleased  with  him that he said, "We used to give one Saa‘ of food, or one Saa‘ of barley, or one Saa‘ of dates, or one Saa‘ of cottage cheese or one Saa‘ of raisins (dried grapes) as Zakaat-ul-Fitr." [Al-Bukhaari and Muslim]

It was narrated on the authority of Ibn ‘Abbaas  may  Allaah  be  pleased  with  him that he said, "The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) made Zakaat-ul-fitr obligatory as a means of purifying the fasting person from idle talk and foul language and to feed the needy. Whoever pays it before the prayer, it is an accepted Zakaah (for him), and whoever pays it after the prayer, it is simply a type of charity.” [Abu Daawood and Ibn Maajah] [Al-Haakim: Saheeh; it meets the conditions stipulated by Al-Bukhaari] [Al-Albaani: Hasan]

It was narrated on the authority of Qays ibn Sa‘d  may  Allaah  be  pleased  with  him that he said, "The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) ordered us to pay Sadaqat-ul-Fitr before the obligation of Zakaah. Once Zakaah was ordained, he neither ordered nor forbade us while we were still paying it." [An-Nasaa'i, Ibn Maajah and Ahmad] [Al-Haafith in Al-Fat’h: Saheeh]

Benefits and rulings:

First: Zakaat-ul-Fitr is obligatory for every Muslim and it was ordained even before the obligatory Zakaah on property and wealth. The obligation of Zakaat-ul-Fitr remained as it was even after the obligation of Zakaah on property and wealth.

Second: It is obligatory for every Muslim to pay Zakaat-ul-Fitr on his behalf and on behalf of those whom he is obligated to provide for, like his wife and children.

Third: If the wife and children earn their living or have money, it is preferable that every person pays it on his or her behalf because they are obliged to pay it. However, it is permissible for their guardian to pay it on their behalf even if they have their own money.

Fourth: It is not permissible for the Muslim to pay the monetary value of Zakaat-ul-Fitr. This is the opinion of the majority of scholars, because the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), neither ordered paying it in the form of money nor paid it as such and none of the Companions paid Zakaat-ul-Fitr as money despite its occurrence every year. Also, when food is given to the poor man, it benefits him as well as his family. This is unlike giving him money, which he may save and leave his family hungry. Additionally, paying the value of Zakaat-ul-Fitr does not manifest this great ritual.

Fifth: The starting time of paying Zakaat-ul-Fitr is the night of 28th of Ramadan. The Companions  may  Allaah  be  pleased  with  them would pay it one or two days before ‘Eed. The deadline of paying it is the time of the ‘Eed Prayer as supported by Hadeeths.

Sixth: Zakaat-ul-Fitr is paid to those who deserve it, such as the poor and the needy, since the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "…and to feed the needy." It is not correct to pay it to neighbors or relatives who do not deserve it, as some people exchange it like the meat of Udh’hiyah (Sacrifice) or ‘Aqeeqah (a celebration of birth). However, this is different. Zakaat-ul-Fitr must be given to those who deserve it; the meat of the Udh’hiyah and ‘Aqeeqah, however, can be gifted. It is also incorrect to pay Zakaat-ul-Fitr every year to a specific family who was once poor and are not so anymore. It is not permissible for the Muslim to keep on paying them Zakaat-ul-Fitr after they have become well-off.

Seventh: It is preferable for the Muslim to give Zakaat-ul-Fitr to the poor people in his country; yet, it is also permissible to transfer it to other countries particularly if their people desperately need it and he does not know any poor person who needs it in his country, or that there are other Muslims who can give the needy in his country Zakaat-ul-Fitr.

Eighth: Zakaat-ul-Fitr involves many pearls of wisdom and benefits, such as:

1-    Showing gratitude for the favor of Allaah The Almighty that one has completed fasting and finished after Ramadan. Allaah The Almighty Says (what means): {To complete the period and to glorify Allaah for that [to] which He has guided you; and perhaps you will be grateful.} [Quran 2:185]

2-    It is a Zakaah on the body which Allaah The Almighty has sustained for a whole year.

3-    It purifies the slave's fasting from the idle talk, foul language and the like. The Hadeeth stated that Zakaat-ul-Fitr purifies the fasting person from idle talk and foul language.

4-    It gives comfort to the poor and the needy and prevents them from begging on the day of ‘Eed, so that they will be happy and satisfied like all other Muslims on ‘Eed.

5-    It trains the fasting person in generosity and giving, and protects him from stinginess and niggardliness.

Ninth: It is permissible for a group of Muslims or one family to pay their Zakaat-ul-Fitr for a single needy person just as it is also permissible for a single Muslim to distribute his Zakaat-ul-Fitr among several needy people.

Tenth: Zakaat-ul-Fitr becomes obligatory by the sunset of the last day of Ramadan. So, if the Muslim dies before sunset, Zakaat-ul-Fitr would not be obligatory for him because he died before it became obligatory for him. Similarly, if the Muslim had a baby after sunset on the night of ‘Eed, it would not be obligatory for him to pay Zakaat-ul-Fitr on behalf of the baby. Yet, it is recommended to pay it on its behalf.

Eleventh: Zakaat-ul-Fitr is not obligatory for the Muslim on behalf of his workers and servants unless this is stipulated in the contract. However, it is permissible for the employer to pay Zakaat-ul-Fitr on behalf of his employees as a type of donation and kindness towards them.

Twelfth: If the Muslim forgot to pay Zakaat-ul-Fitr at its due time and did not remember to do so except after the ‘Eed Prayer, he should pay it. There would be no blame on him because he is excused by his forgetfulness.

Thirteenth: If the Muslim authorized someone to deliver Zakaat-ul-Fitr to its legal recipients, it should be delivered to them before the ‘Eed Prayer. However, if the poor man asked the giver to keep it with him till the former would come to the latter, it would be permissible for the person authorized to keep it even till after the ‘Eed Prayer.

Zakah Al-Fitr is Purification for the Fasting Person and a Means to Please the Poor

Allah, the Exalted, prescribed the obligation of zakah al-fitr after the completion of fasting in the blessed month of Ramadan. Zakah al-fitr is a purification for the fasting person from idle and foul speech, a means to please the poor, and a tool to revive the spirit of cooperation, solidarity and compassion within the Muslim community. Allah, the Exalted, says (what means): {Take [O, Muammad] from their wealth a charity by which you purify them and cause them increase…} [Quran 9:103] Ibn ‘Abbas, may Allah be pleased with him, said:

The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) deemed zakah al-fitr obligatory upon Muslims as a means of purifying the fasting person from idle talk and foul language and also to feed the poor. Whoever offers it before the (eid) prayer will have it accepted as zakah, and whoever pays it after the prayer, it will count as a form of charity. [Abu Daawood]

What is the religious ruling on zakah al-fitr? What is its due amount? When and how should it be offered? How should women pay zakah al-fitr?

Shaykh ‘Abdul-‘Azeez Ibn Baaz  may  Allaah  have  mercy  upon  him said:

Zakah al-fitr is an individual obligation upon every Muslim who can afford it, young or old, male or female and free or enslaved, based on the texts of the Sunnah, as is confirmed in the hadith that was narrated by Ibn ‘Umar, may Allah be pleased with them. He, may Allah be pleased with him, said, "The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) ordered zakah al-fitr to be given as a saa’ (i.e. a handful equaling almost 3 kg) of dates or barley for every slave and free Muslim, male or female, young or old. He ordered it to be given out before the Muslims go to the eid prayer." [Al-Bukhari and Muslim]

There is no specific nisab (minimum amount one should own) for zakah al-fitr. Each and every Muslim should offer zakah al-fitr on behalf of himself, his family members, children, wives and slaves as long as the amount (i.e. one saa’) is exceeds his own needs and those of his dependants for the day and night of the eid.

The hired servant should offer zakah al-fitr for himself unless the employer donates it or it was stipulated earlier.

Zakah al-fitr should be given out of the common staple food of the country, whether in dates, barley, wheat, corn or the like, according to the more correct opinion from the two scholarly opinions in this regard. The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) did not specify a certain kind of food to be given out as zakah al-fitr and, because it is a kind of compensation, Muslims are not obliged to compensate with anything other than their main staple food.

The Sunnah of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) with regards to zakah al-fitr is that it is to be distributed among the poor in the giver's own country or town—not in any other. This is in order to enrich the people of his country or town so that they will not need to ask others or be in need on that day (i.e. eid al-fitr). If one travels two or more days before the eid, then he should give zakah al-fitr to some poor people in that Muslim country (to which he traveled). If he travels to a non-Muslim country, then he should give zakah al-fitr to any poor Muslims there. If one travels after the time in which it is permissible to pay zakah al-fitr (i.e. from the 28th night of Ramadan and until right before the eid prayer), then he should distribute it among the poor people of his country because the purpose of zakah al-fitr is to show sympathy and kindness towards them and enrich them so that they will not ask others or be in need on that day (i.e. eid al-fitr).

According to the Standing Committee for Scientific Research and Issuing Fatwas:

"The amount of zakah al-fitr is one saa‘ of the common staple food of the country and this is not dependent on inflation. Rather, the amount set in the sharia is one saa’."

It was stated in Majmoo‘ Al-Fataawa and the articles of Shaykh Ibn Baaz  may  Allaah  have  mercy  upon  him that the obligation of zakah al-fitr is to give one saa‘ of the common staple food of the country according to the words of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). This equals four handfuls (of an average man with both hands together) and weighs approximately three kilograms.

Abu Sa‘eed Al-Khudri, may Allah be pleased with him, said, “We used to give one saa‘ of food, one saa‘ of barley, one saa‘ of dates, one saa‘ of iqt (i.e. dried yoghurt), or one saa‘ of raisins (as zakah al-fitr).” [Bukhari]

Muslim Scholars have unanimously agreed that zakah al-fitr should be given before the eid prayer and that it is impermissible to delay it until after the prayer. There is no harm in giving it one or two days before the eid. Hence, one may offer zakah al-fitr on the twenty-eighth night of Ramadan because the month may be twenty-nine or thirty days. The Companions of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) used to offer zakah al-fitr a day or two before the eid.

Muslim scholars differed on whether zakah al-fitr should be given in the form of food or cash according to its value in kind. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and his Companions, may Allah be pleased with them, used to offer zakah al-fitr as food. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) informed us that Allah, the Exalted, commands us to offer one saa‘ of such and such (food). Therefore, it should not be given out in cash equivalent to the value of its sale for cash is one thing and food is another. Neither the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) nor his Companions, may Allah be pleased with them, offered zakah al-fitr in cash.

The opinion of some scholars that it can be paid in the form of money if it is better from the point of view of the recipient (i.e. poor person) does not constitute a solid argument. Muslims should give out the due zakah al-fitr as Allah, the Exalted, prescribed, as food and not as cash, even if some scholars said that this is a weak and outweighed opinion.

Dr. Faatimah Al-Jarallaah, Assistant Professor in the Faculty of Sharee‘ah College, Imaam Muhammad Ibn Saud Islamic University said:

Zakah al-fitr is an individual obligation on every Muslim woman as it is on every Muslim man. Muslim men and women are equal with regards to paying zakah al-fitr. A woman's father, husband, or whoever provides for her should offer zakah al-fitr on her behalf. If a Muslim woman makes her own living and provides for herself, then she should offer zakah al-fitr for herself (as she has no one to financially support her). If she is a widow and has children, then zakah al-fitr for her and her children should be taken out of their shares in the husband's inheritance. If there was no inheritance and she works and provides for her children, then she should offer zakah al-fitr for herself and her children as long as the amount (of one saa’) exceeds her own needs and that of her dependants for the day and night of the eid.

Zakah Al-Fitr and the Unity of the Muslim Nation

Muslims fulfill the obligation of fasting in the month of Ramadan and conclude this month by performing a great act of worship that culminates their commendable acts of worship and righteous deeds in this blessed month. This act of worship symbolizes a great pillar of the pillars of Islam—zakah—and it is represented in the month of Ramadan in zakah al-fitr.

The obligation of zakah al-fitr at the end of this blessed month is rarely neglected by any Muslim, especially those whose souls look forward to attaining the satisfaction of Allah Almighty and yearn to have their deeds accepted. No Muslim is exempted from this obligation. Allah, the Exalted, revealed on the lips of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) that zakah al-fitr is obligatory on every Muslim, slaves and free men, males and females, and young and old (as in the hadith of Ibn ‘Umar, may Allah be pleased with them). Imams Malik, Shafi‘i and Ahmad  may  Allaah  have  mercy  upon  them believed that it is obligatory on whoever has more than his needs and the needs of whom he provides for on the day of eid and its eve.

The great and noble wisdom behind zakah al-fitr and the implied meanings in this obligation are too clear to be elaborated upon. However, Muslims should evoke them so as to maximize their rewards and accomplish the objective of fasting on the individual level and the nation as a whole.

Zakah al-fitr is a form of purification for the fasting person. It is for the completion of his fast and as a compensation for any shortcomings at the end of this blessed month. The giver savors the feelings of poverty and servitude to Allah, the Exalted, Who bestowed the blessing of this opportunity upon him to redress any imbalance and deficiency (in his fasting).

On the other hand, it relieves poor people from the humiliation of asking others for money on the day of eid, as stated in the hadith: "Give to the poor to enrich them so that they will not ask or be in need on that day (i.e. eid al-fitr)." This highlights the refined Islamic values of solidarity and compassion within the Muslim community. If these values are well-established in the souls and hearts of the Muslims and are observed after the end of Ramadan, then the affairs of the Muslim nation will significantly improve!

This is a message to the Muslim scholars, preachers and callers to Allah Almighty, may He grant them all success, to underline these refined Islamic meanings and values and spread them among the Muslims as they are keen to explain jurisprudence and provisions related to fasting in Ramadan.

There is a significant difference between he who underlines these values and the wisdom (behind fasting) just to exempt himself from this duty and he who does it while knowing the relevant religious ruling and objectives!

Zakaah: Purity and Growth - I

The greatness of Islam is clear in all the rites, acts of worship and obligations that Allaah imposed upon His slaves. These obligations include the third pillar of Islam which is paying Zakaah. Since the blessed month of Ramadan is the month of generosity, kindness, spending, charity and feeding the needy, it is suitable to speak about the obligatory Zakaah that Allaah The Almighty associated with prayer in the Noble Quran on 82 occasions.

The religion of a Muslim is not correct unless he pays it because it plays a role in bringing together the rich and poor Muslims, creating the spirit of sympathy and love among the individuals of the society, achieving social solidarity in the Muslim community, securing the needs of the poor, the needy, the travelers, the orphans and the widows and protecting those who deserve it against need and begging.

The scholars of Islam, the predecessors and the successors alike, agreed upon the fact that the religion of a person is not complete unless he pays Zakaah. Whoever denies that it is obligatory is a disbeliever. Whoever refrains from paying it along with believing that it is obligatory, it should be taken from him by force as the Caliph Abu Bakr  may  Allaah  be  pleased  with  him did with those who refrained from paying Zakaah after the death of the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).

Its definition:

Zakaah linguistically means growth. It also bears the meaning of purification as well as the meaning of reform.

In the Sharee‘ah context: it means giving a specific amount of money to those who deserve it with certain conditions.

Evidence that it is obligatory:

Zakaah was imposed in the second year of Hijrah. It is obligatory by virtue of the Quran, the Sunnah and the consensus of scholars. It is one of the five pillars of Islam. It is the associate of prayer in the Book of Allaah.

Evidence from the Quran that it is obligatory:

Allaah The Almighty Says (what means):

{And establish prayer and give Zakaah.} [Quran 2:110] 

{Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase.} [Quran 9:103]

{And those within whose wealth is a known right For the petitioner and the deprived} [Quran 70:25]

{And they were not commanded except to worship Allaah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakaah. And that is the correct religion.} [Quran 98:5]

In the Sunnah, there are many proofs:

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Verily, Islam is founded on five (pillars): testifying that there is none worthy of worship except Allaah and that Muhammad is the messenger of Allaah, establishment of prayer, payment of Zakaah, fast of Ramadan and Pilgrimage to the House for those who are able." [Al-Bukhaari and Muslim] Besides, when the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) sent Mu‘aath, may Allaah Be Pleased with him, to Yemen, he said: "Then inform them that Allaah has made it obligatory upon them to pay Zakaah from their property and it is to be taken from the wealthy among them and given to the poor." [Al-Bukhaari and Muslim]

‘Abdullaah ibn ‘Umar, may Allaah Be Pleased with them, narrated that the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "I have been ordered (by Allaah) to fight against the people until they testify that none has the right to be worshipped but Allaah and that Muhammad is the Messenger of Allaah, and offer the prayers perfectly and give Zakaah, so if they act in accordance with that, then their lives and property are sacred to me unless they violate Islamic laws and then their reckoning will be with Allaah." [Al-Bukhaari and Muslim]

Abu Hurayrah, may Allaah Be Pleased with him, narrated that a Bedouin came to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and said: "Tell me of a deed that will make me enter Paradise, if I do it." The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Worship Allaah, and worship none along with Him, offer the (five) prescribed compulsory prayers perfectly, pay the compulsory Zakaah and fast the month of Ramadan." The Bedouin said: "By Him, in Whose Hand my life is, I will not do more than this." When he (the Bedouin) left, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Whoever likes to see a man of Paradise, then he may look at this man." [Al-Bukhaari and Muslim]

The consensus:

It was mentioned by many scholars. Ibn Qudaamah said: “Muslims at all times agreed upon its obligatoriness.” [Al-Mughni]

The conditions of it being obligatory:

Scholars agreed that Zakaah is obligatory upon every Muslim who is free (not a slave), adult, in possession of mental faculties and who fully possesses the minimum amount eligible for Zakaah upon which a year passed except for fruits and grains as it becomes due without the passage of a year. They differed concerning the apostate, the child, the slave and whoever other than the completely possessing owner. (These matters are explained in detail in their original sources in the books of Fiqh).

Its wisdom and virtue:

Zakaah purifies one’s soul and money, elevates ranks, brings about blessing, increases one’s reward, eliminates poverty, consoles the needy and bonds the Muslim community together.

Allaah The Almighty specified its channels of disbursement as He Says (what means): {Zakaah expenditures are only for the poor and for the needy and for those employed to collect [Zakaah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allaah and for the [stranded] traveler - an obligation [imposed] by Allaah. And Allaah is Knowing and Wise.} [Quran 9:60]

From its name, it is clear to us that it entails purification and growth (the root of the word Zakaah in Arabic means “purify”). Allaah The Exalted Says (what means): {Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase.} [Quran 9:103] It purifies money and completely treats the diseases of miserliness, avarice, greediness, selfishness and grudge.

Allaah The Almighty promises the people of Zakaah and spending with blessing, increase and growth as He Says (what means): {But whatever thing you spend [in His cause] - He will compensate it; and He is the best of providers."} [Quran 34:39] Moreover, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Charity never reduces one's money." [Saheeh At-Tirmithi]

Zakaah plays a great role in achieving the principle of social solidarity in the Muslim community. Allaah The Exalted distributes sustenance among His slaves according to His will and He favors some of them over others in sustenance. He made among them the rich and the poor and the strong and the weak. He imposed upon the rich a specific right and an obligatory share that is taken from them and returned to the poor so that money will not be a perpetual distribution among the rich and so that the poor people may lead a decent life. The rich person should not boastfully remind the poor of his charity. It is the wealth of Allaah and it is He who imposed the right of spending and consoling. This is one of the most wonderful forms of solidarity in societies. The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "The similitude of believers in regard to mutual love, affection and sympathy is that of one body; when any of its limbs aches, the whole body aches because of sleeplessness and fever." [Muslim]

Zakaah: Purity and Growth - II

Furthermore, Zakaah is a practical expression of brotherhood in Islam and is a realistic application of the morals of the Muslims on the part of the giver of Zakaah. In addition, paying Zakaah plays a great role in achieving security and stability. When the poor person obtains his right and what secures his life, he avoids causing any troubles or disorder in the life of the Islamic community and he feels that he is among a group that observes his right. Thus, security, safety and peace prevail over the all classes of the society.

Besides, whenever the rich person fulfills the right of the poor, the phenomenon of envy will disappear from the Islamic society, Muslims will be free from grudges and everyone will live in brotherhood, love, affection, happiness and delight.

Zakaah also expiates sins, protects against afflictions and brings about the mercy of Allaah. Allaah The Almighty Says (what means): {but My mercy encompasses all things. So I will decree it [especially] for those who fear Me and give Zakaah…} [Quran 7:156]

The stance of Islam towards those who refrain from paying Zakaah:

From among the most serious disasters with which man is afflicted is the disease of miserliness that makes him think that his miserliness will preserve his money from loss or that it will increase his wealth. Nevertheless, if he knew the loss he incurs in the life of this world, the torture he suffers in the hereafter and the reward and blessing he misses; he would hasten to pay it and rather increase his charity and good deeds.

Severe threatening came in the Book of Allaah The Almighty to those who are miserly and who do not pay the Zakaah of their money.

Allaah The Exalted Says (what means): {And let not those who [greedily] withhold what Allaah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allaah belongs the heritage of the heavens and the earth. And Allaah, with what you do, is [fully] Acquainted.} [Quran 3:180]

Allaah The Almighty also Says (what means): {And those who hoard gold and silver and spend it not in the way of Allaah - give them tidings of a painful punishment. The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], "This is what you hoarded for yourselves, so taste what you used to hoard."} [Quran 9:34-35]

Refraining from paying Zakaah is a grave sin and a great harm to the poor and the needy and it exposes one to the Anger of Allaah and His quick punishment. That is why abstention from Zakaah ruins the society and destroys its foundations, and that is why Zakaah should be taken by force from whoever refrains from paying it. If they are a group who possesses power and authority, the Imaam should fight them until they pay Zakaah as Abu Bakr, may Allaah Be Pleased with him, did with those who refrained from paying Zakaah.

Whoever denies that it is obligatory while knowing its ruling is a disbelieving apostate according to the consensus of the Muslim scholars. On the other hand, he who abandons it without denying it, it should be taken from him with the power of the Sultan and the ruler should punish him if he has no excuse. He is liable to the severe threatening addressed to those who refrain from paying Zakaah.

In the Prophetic Sunnah, those who abstain from paying Zakaah are threatened as follows: Abu Hurayrah, may Allaah be Pleased with him, narrated that the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants, and he sees whether his path is to take him to Paradise or to Hell.” It was said: “O Messenger of Allaah, what about the camel?” He  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “If any owner of a camel does not pay what is due on him, and of his due in that (camel) is (also) to milk it on the day when it comes down to water, when the Day of Resurrection comes a soft sandy plain would be set for him, as extensive as possible, (he will find) that not a single young one is missing, and they will trample him with their hoofs and bite him with their mouths. As often as the first of them passes him, the last of them would be made to return during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants and he sees whether his path is to take him to Paradise or to Hell.” It was (again) said: “O Messenger of Allaah, what about cows (cattle) and sheep?” He said: “If any owner of the cattle and sheep does not pay what is due on them, when the Day of Resurrection comes a soft sandy plain would be spread for them, he will find none of them missing, with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample him with their hoofs. As often as the first of them passes him, the last of them would be made to return to him during a day the extent of which would be fifty thousand years, until judgment would be pronounced among the servants. And he would be shown his path leading him to Paradise or to Hell…” [Muslim]

Abu Hurayrah, may Allaah Be Pleased with him, narrated that the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Whoever is made wealthy by Allaah and does not pay the Zakaah of his wealth, then on the Day of Resurrection his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and say: 'I am your wealth, I am your treasure.'" Then the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) recited the noble verses: {And let not those who [greedily] withhold what Allaah has given them. . .} (to the end of the verse) [Quran 3:180]. [Al-Bukhaari]

Abu Hurayrah, may Allaah Be Pleased with him, also narrated that the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "If the owner of camels does not pay their Zakaah, then, on the Day of Resurrection those camels will come to him and will strike his face with their hooves." [Al-Bukhaari]

Moreover, ‘Abdullaah ibn ‘Umar, may Allaah Be Pleased with him, narrated that the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Those who refrain from paying Zakaah will be deprived from the rain of the sky. If it were not for the cattle, Allaah would not send them rain..." [Saheeh Ibn Maajah; Al-Albaani: Hasan]

How terrifying are these intimidations and threats! Those who abstain from paying Zakaah should fear Allaah and repent to Him. He accepts repentance from those who repent.

Fasting brother and sister, here we are in the blessed last ten days of Ramadan - the ten days of mercy, forgiveness and salvation from Hellfire. You should have a share of spending. Do not be among those who are misers so they regret this afterwards. Pay the Zakaah of your money on time and pay charity from the excess of your wealth so that Allaah will increase it for you and multiply it many times over. Allaah The Almighty Says (what means): {Who is it that would loan Allaah a goodly loan so He may multiply it for him many times over? And it is Allaah who withholds and grants abundance, and to Him you will be returned.} [Quran 2:245] May Allaah accept from me and you the good deeds and Decree that we are among those whom he saves from Hellfire.

Understanding the Obligations of Zakaat Al-Fitr

Zakaat Al-Fitr is an individual obligation upon every Muslim who can afford it, prescribed by the Sharee‘ah (Islamic legislation) based on the texts of the Quran and Sunnah (Prophetic tradition), and scholarly consensus. It was ordained, along with fasting, in the second year after Hijrah (Emigration). The recipients of Sadaqat Al-Fitr are the same recipients of general Zakaah (obligatory charity), based on what Allaah The Almighty Says (which means): {Zakaah expenditures are only for the poor and for the needy…} [Quran 9:60]

 There is a consensus among the scholars on the obligation of Zakaat Al-Fitr, which has two conditions:

1.   The amount (one Saa’) should be superfluous over one’s own need and the need of his dependants for the day and night of ‘Eed.

2.   It should be given upon (and not before) the arrival of its due time, which is sunset of the last day of Ramadan.

The amount given as Sadaqat Al-Fitr is a single Saa‘ for each Muslim, but it can be less than one Saa‘ if the Muslim does not find any more than that. Sadaqat Al-Fitr is obligatory upon every Muslim individually, and the Muslim is not obligated to give it on behalf of others according to the majority opinion of scholars. However, one can give it on behalf of those under his care with their consent. An exception to this ruling is the slave, for whom Sadaqat Al-Fitr is, of course, an obligation, but in his case it is acceptable for his master to pay on his behalf. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "There is no charity to be paid on the slave (i.e. for owning him) except Sadaqat Al-Fitr." [Muslim]

It is recommended that the Muslim gives Sadaqat Al-Fitr on behalf of the fetus if it is four months old as ‘Uthmaan did so, and he was one of the four Rightly-Guided Caliphs regarding whom we are ordered to follow their practices.

According to an authentic narration, it is permissible to give Zakaat Al-Fitr early but only by a maximum of two days before ‘Eed as reported from Ibn ‘Umar . In a Hadeeth (narration), it was said, "Ibn ‘Umar gave Sadaqat Al-Fitr for those who would accept it, and they used to receive it one or two days before ‘Eed Al-Fitr." [Al-Bukhaari]

However, it is preferable to give it before the ‘Eed Prayer due to the Hadeeth which was narrated on the authority of Ibn ‘Umar where it was mentioned that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), ordered Sadaqat Al-Fitr to be distributed before Muslims go out for the ‘Eed Prayer. It is not permissible to delay it until after the ‘Eed Prayer, and if it is, it would not be valid. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "Whoever introduces something to our affairs (i.e. religion) which does not belong to it, it will be rejected."

Therefore, the time for giving Zakaat Al-Fitr can be one of three:

1-    Permissible: Two days before ‘Eed Al-Fitr.

2-    Recommended:  On the morning of the day of ‘Eed before the Prayer.

3-    Prohibited: After the ‘Eed Prayer, when it is not considered valid.

It is permissible to authorize someone to give Sadaqat Al-Fitr  on one's behalf. There is no harm in delaying it for a valid reason. Sadaqat Al-Fitr can be given out of the common staple food of the country, and according to the majority of scholars, it is not permissible to give the monetary value of Sadaqat Al-Fitr. The Muslim may give one person many Saa‘s or one Saa‘ to many people.

It is preferable for the Muslim to give it personally so that he can be sure that it is delivered on time.

The Commander of the Believers, ‘Umar ibn ‘Abdul-Azeez would command the Muslims to give Sadaqat Al-Fitr and recite the verse (which means): {He has certainly succeeded who purifies himself. And mentions the Name of his Lord and prays.} [Quran 87:14-15]

Ibn ‘Umar said, "The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) ordained Zakaat Al-Fitr to be given as one Saa‘ (handful) of dates or barley for every slave and free Muslim, male or female, young or old. He ordered it to be given out before the Muslims go to the ‘Eed Prayer." [Al-Bukhaari and Muslim]